Saturday, 17 September 2016

(112): Al-Andalus: The Mosque-Cathedral and the conscience of history (II)

One thing you cannot escape noticing in the cities of Spain, is the dual atmosphere that is apparent in the architecture, landscape and historical monuments of the country. On one hand, you notice the European design of its buildings, which is a common sight in the Western World. Some of the buildings resemble parts of London, or even the heart of San Francisco in California.

The other part of the old city, were the restaurant Sobrino de Botin is located represents the cross-cultural nature of Spain, where you see historical traces of other civilizations like the Greek and Islamic civilizations.


The IE Business School assigned a tour guide for us to go through the old city after witnessing the more modern part earlier.  The ancient city comprises of some hilly areas, the old city town hall and restaurants. You can tell from the onset that tourism is important to this country. In fact, I noticed it right from the airport. 

On arrival, I was expecting serious scrutiny from the immigration officials. Interestingly, in all the countries I visited so far, I experienced the fastest clearance from an immigration official in Spain. I handed in my passport, the official looked at my visa, without saying a word, stamped on it, and in no more than 5 seconds, I was on my way out to check for my luggage.

I was traveling together with a friend and colleague from our office. Unfortunately, his luggage did not arrive along with mine, even though we checked our bags together from Jeddah. We were asked to report to the lost luggage office, which we did. They promised to trace the bags and let us know within the next 24 hours. We left our hotel address with them.

The following day, after lectures, we returned to the hotel, and my friend asked at the reception whether he received any message. He was asked to check his room, lo and behold! His bags were brought intact, and placed in his room. I told my friend that I had similar experience back in 2004, precisely on the morning of September 10 at Manchester airport in the UK.  On arrival, I noticed that one of my bags was not there. I reported to the lost baggage office.

Two days later, a man knocked at the house I was staying. Hello, he said, “I would like to apologise for the delay in bringing your luggage. We noticed that the handle of the bag was broken, that was why we could not clear it at the airport. Here is a replacement for the broken one; I hope you will continue to use our airline.”  That was it, and the man left. I was perplexed, remained speechless as I gently took the two bags, wondering what happened to the sense of justice in our countries. Apologies for the digression.  

The tour guide took us to the old city of Madrid, where we visited several monumental places. Among them was the restaurant called Sobrino de Botin, believed to be operating continuously without changing location since 1725. The Guinness World Book of Record awarded a certificate to the restaurant, which they placed at the entrance. “Wow,” exclaimed one of our colleagues; “this is Moroccan architecture,” he said. Many of us turned to Khaled Idrisi, as he explained to us the similarities between the design, sitting arrangements, arts and other features that define this restaurant. It wasn’t surprising at all to hear this from Khaled, as most of the buildings in the area have an element of North African outlook. A testimony to the influence of the Andalus Empire, many of which have been preserved by the Spanish authorities.

Next place to visit was a local market called Alfonso Dube Y Diez. It was a typical market made from steel. Its current design was completed in 1915. The market gives you a feeling of ancient Spain. It was well designed; there are butchers on one side busy selling meat, while smaller fish markets are located in other areas. You cannot lose sight of tourists also enjoying the taste of local dishes. I hope our local markets in Nigeria, like the old Kurmi Market in Kano will one day receive the attention, preservation and promotion that markets like Alfonso have received. In fact, in a period of economic recession, it is a source of income for the state.

Several landmarks in the older part of Madrid still signify the impact of Andalus in Modern Spain. Among these landmarks are the Hammams, originally from the Arabic word Hammam. Although in present times, Hammam is translated as toilet, in those days, the Hammam refers to a bath place, not bath in a literal sense, but a place of relaxation. Hammam Al-Andalus was one of the key areas of tourist attraction, and it has branches in several cities like Grenada, Cordoba and Malaga.

In order to “kill the lice on our eyes,” we visited one of the Hammams in the city Centre. The entrance resembles what in Hausaland we call “Soro,” a waiting area or sitting room in traditional Hausa architecture. The design so much resembles the traditional palaces in Hausa city-states one might think he is in Kano, Kazaure or Daura. This is not at all surprising looking at the historical relationship between North Africa and parts of Sub-Saharan Africa.

There are small ponds similar to modern day swimming pools, albeit much smaller. The sense of tranquility and calmness in the Hammam creates a feeling of admiration for those civilizations that flourished. It makes you engulfed with nostalgia for the achievements of Andalus. I was curious to know the function of the Hammam in those days. Our tour guide in Hammam Al-Andalus told us that scholars in Andalus frequently used the Hammam, so when they are tired of reading, writing or other forms of studies, they use the pools to take bath, relax and continue with their intellectual activities.

To be continued

7:29pm
08 Dhul Hijja, 1437

10 September 2016

Tuesday, 6 September 2016

(111): Al-Andalus: The Mosque-Cathedral and the conscience of history

For the youth of today, when you talk about Spain, what easily comes to their mind are the legendary football clubs, Real Madrid and Barcelona. Two major football clubs that provide entertaining football on weekly basis to their fans.

However, the story of Spain goes beyond football. It is the story of a civilization whose impact continues to be relevant today.  By God’s providence, I enrolled for a study in one of the leading tertiary institutions in Spain, the IE Business School back in 2014. For the next 18 months, I came to understand the people, culture and educational system of this former empire, called Al-Andalus.

It was a multi-campus programme between Madrid, Jeddah, Boston and Berkeley. Of course, the primary aim of visiting these cities was to receive lectures, but at the back of my mind was to explore the historical edifices that still attract attention and provide interesting lessons in history.

On arrival in Madrid, the university surprised us with a number of historical visits within the city. The biggest surprise from the perspective of the coordinators was an official tour of the Santiagou Bernebeu the stadium of Real Madrid.

While we appreciate the effort of the school administrators, my mind was elsewhere. Having read about the contribution of Andalusia in the development of science, education, arts, literature, and how this former empire contributed in shaping the technological advancement of the Western World, my heart was thinking about one city, Cordoba or Kurduba as it is known in the Muslim World.

But before sharing the story of Cordoba, let us go back to Madrid. Madrid is currently the capital of Spain and the city has undergone several transformations. Although one of the leading cities in the Europe, historical sources have documented the origin of the name of the city, part of which was from the Arabic term, Almajrit. The Arabs gave it this name due to the proximity of the city to a river.

It is also on record that the city has produced famous scientists whose contribution remain relevant to date. One of such scientists was Abul Qasim, Masalama, Al-Qurtubi Al-Majriti. Almajriti was an astronomer, chemist, economist and Islamic scholar.

According to the Islamic encyclopedia: “Al-Majriti’s work in Chemistry had indeed produced some momentous contributions. He is greatly credited for his notable chemical treatise, Rutbat al-Hakim, which, amongst other things, described formulae and procedures for the purification of precious metals. 

It is in this work that Maslama attempted to prove the principle of mass conservation, credited eight centuries later to Lavoisier. Exact details of such attempts are not available at the present time, yet inferences from his experiment on Mercury prove that he was alert to the almost non-existent change in the weight of the mass after the reaction.”

In fact, his classical book, Kitab Ghayat Al-Hakim (the goal of the wise) has been made available by University of Pennsylvania’s online library through the Hathi Trust for those who might be interested.

Therefore, as we prepare on the morning of the visit to Santiago Bernebeu in the autumn of 2014, I knew that I was working through history. That the story of Madrid and Spain outweighs the popularity and athletes of Cristiano Ronaldo, and more skillful intellectuals have been produced, whose contribution by far eclipsed the dribbles of Lionel Messi. Of course nothing would be taken away from both Ronaldo and Messi, but certainly there were heroes from various ethnicities, nationalities and faiths that made the story of Spain possible.

As we disembarked from the bus that brought us to Santiago Bernebeu, about 40 of us from different nationalities, Nigerians. Egyptians, Saudis, Americans, Indians, Pakistanis, Senegalese, Gambians and many more. Almost everyone got himself busy taking pictures of this huge stadium that keeps many people awake in different parts of the world.

It was early in the morning, and we went round every nook and cranny of the stadium. From the football pitch, to the dressing rooms of the players. We saw the preparation area of players, from Ronaldo, Benzema, Rodriquez to Pepe, Bale etc.  A replica of La Decema, the 10th Champions League trophy was also on display. In fact it was the centre of attraction.

Next after the visit to the Real Madrid Stadium, was a visit to Sobrino de Botin, believed to be the oldest restaurant in the world according to the Guinness World Book of Record.

To be continued…
28.11.1437
31.08.2016
10:12 pm

Wednesday, 30 March 2016

(110): Crowdsourcing for the reconstruction of Northeastern Nigeria

Background
Since the emergence of the Buhari administration, there is a feeling among Nigerians that the security situation in the country is improving. Of course much work needs to be done to bring life back to parts of the Northeastern region which has been destroyed by violent insurgency since 2009.
The global terrorism report 2015 suggested that Boko Haram is the deadliest insurgent group in the world. According to the report, deaths as a result of insurgent attacks increased by 300 percent with 7,512 fatalities, which is the highest in the world. Forty percent of these attacks are in Borno State, Northeastern Nigeria. The attacks, according to the global terrorism report, focus on markets and other public places.
Borno State, one of the most peaceful states in Nigeria in previous years, is now the shadow of its former self. Widows, orphans and children have been displaced, some living in countries neighboring Nigeria, and others dispersed in IDPs (Internally Displaced Persons) camps.
What is happening in Northeastern Nigeria is unusual, and under the current state of economic turmoil in Nigeria and the rest of the world, unusual solutions need to be explored in order to support the people affected by this tragedy.
That is why I would like to suggest crowdsourcing as one of the innovative ways that would help in mobilizing resources for the reconstruction of Northeastern Nigeria. I am proposing crowdsourcing for several reasons. First is my confidence in the Nigeria Muslim Forum UK (NMFUK) to lead the way, having contributed since the beginning of the crisis in 2009. NMFUK has supported the affected communities in Northeastern Nigeria through the provision of food, clothing and healthcare, and has sponsored orphans in the region in order to give them hope to build a future that is secure and credible.
NMFUK also is a diaspora organization based in the UK where members have stable access to the latest technology, including uninterrupted electricity supply and effective internet connection which are needed to mobilise resources through crowdsourcing. Being a charity organization registered in the UK, it has a mechanism for ensuring transparency on how resources are utilized. This could help in building confidence among donors to contribute resources through crowdsourcing.
The second reason is that as an innovative means of financing, development experts have suggested crowdsourcing as a way of reconstructing fragile states in the world. The third reason is the credibility of the current leadership in Nigeria, and the desire of the international community and donor agencies to help in alleviating this humanitarian catastrophe.

Defining Crowdsourcing
But what is crowdsourcing?  In simple words, crowdsourcing is the ability to raise funds or mobilise resources through the power of the crowd, using online platforms. According to a 2014 article on “The Role of Crowdsourcing for Better Governance in Fragile State Contexts,” Maja Bott, Björn-Sören Gigler, and Gregor Young suggested that the term was first coined in 2006 by Jeff Howe in the Wired Magazine, and in their words: “crowdsourcing is a collaborative exercise that enables a community to form and to produce something together.”

Crowdsourcing is driven by modern technology. Innovative firms like Amazon, Apple, Google and social media platforms like Facebook, Twitter and YouTube operate by empowering the crowd to sustain the business for them. Another classical example of crowdsourcing is the public encyclopedia known as Wikipedia, which relies solely on the power of the crowd to keep it in business, but above all create the largest encyclopedia in the world.

Today, crowdsourcing has become one of the largest means of raising funds and other resources for development interventions, entrepreneurship and knowledge dissemination. According to Massolution Crowdfunding Report 2015, the crowdsourcing industry has raised $34.4 billion in 2015.

To be successful in raising funds using crowdsourcing, certain factors need to be taken into consideration. Such factors have been discussed by Maja Bott, Björn-Sören Gigler, and Gregor Young in their classical work on crowdsourcing for fragile states. Such factors using Sharma’s model includes infrastructure, which refers to the technology that will be used to mobilise resources. The availability of mobile phones in developing countries according to them will make it easy to have such technological infrastructure. The next is the vision of the fundraisers, the human capital, which refers to dedicated individuals who will work on the project, as well as the trust built among those engaged in the project, together with the crowd that will be pulled to support the fundraising.

Several groups have used crowdsourcing to support people affected by natural or manmade disaster in Haiti after the earthquake, as well as in Syria, Sudan and Libya. There are several crowdsourcing platforms that are prominent like Indiegogo, Fundrazr, GoFundme, etc.

Reconstruction of Northeastern Nigeria
With the above background in mind, there is a great opportunity to mobilise resources for the reconstruction of Northeastern Nigeria using crowdsourcing. Of course NMFUK is already using aspects of crowdsourcing to fund some of its projects, but the 2016 conference in Manchester is an opportunity to consolidate on that, innovate new mechanisms and move ahead.

NMFUK should take a positive advantage of Nigerians in diaspora by establishing partnership with other diaspora organisations to create a crowdsourcing platform that will be used to support areas affected by the insurgency. This is on the short term, and for the long term work with other Nigerians to help any part of the country that is suffering from one form of fragility or the other.
Statistics about Nigerians in the diaspora and their specializations suggests that we are not fully exploiting our strength for the benefit of the country. 

According to the African Diaspora Statistics Report 2013, in the United States alone there are 2 million Nigerians living in the country, out of which 20,000 are medical doctors and 10,000 are academics teaching in various higher institutions. The African Diaspora Statistics Report added that if “we were to add the number of Nigerian doctors in Saudi Arabia and the Gulf States, Europe, Australia and those in other African countries, the figure would be close to 30,000.” Quoting a World Bank report, the African diaspora statistics added that African countries spend an estimated $5.6 billion in employing foreign specialists, when Nigeria alone has enough skilled labour to provide this service.

This does not mean restricting this effort to Nigerians only, but the statistics above show that Nigeria has a highly professional ‘crowd’ living in diaspora. NMFUK should leverage on this by working with other diaspora organizations to support the reconstruction of Northeastern Nigeria.

For this reasons I would like to recommend the following: NMFUK should work with other Nigerian diaspora organisations, the office of the Special Assistant to the President of Nigeria on Diaspora and establish Nigerian Diaspora Crowdsourcing Fund (NDCF). The fund should work to mobilise material and human resources to support the reconstruction of Northeastern and other fragile states in Nigeria. The fund should mobilise money, but most importantly the human capital available in the diaspora, particularly medical personnel, university academics and entrepreneurs to volunteer their service in developing the human capital of Northeastern Nigeria. Whatever its imperfection, Nigeria had invested in us, it is time to return the gesture.

Lack of human capital development, excessive poverty, ignorance in the proper understanding of religious texts have been identified among the major causes of the insurgency in Northeastern Nigeria. You need human capital to develop human capital. This is where Nigerians in diaspora can make a difference. 

NMFUK should seek partnership with donors like Dangote Foundation and Gates Foundation with a view to tapping into their expertise, international network and desire to invest in human capital development.  

Finally, NMFUK should mobilise its members with technological skills to start working on the technological platform that could be used in the crowdsourcing campaign. I conclude with a saying of Prophet Muhammad (upon whom be peace and blessings of Allah): “The best of people are those that bring most benefit to the rest of mankind."

12:03pm
14.06.1437
23.03.2016




Wednesday, 7 October 2015

(109): Five encounters with Hajiya Bilkisu Yusuf

Journalism has lost another icon, not an ordinary one, but a heavyweight in a profession we hold dear to our hearts. As tributes continue to pour in, the loss of Bilkisu Yusuf, who died in the stampede on the way to the Jamrat in Makkah during the 2015 Hajj, I cannot help but take my pen to narrate my experience with this humble woman.

Of course I knew Bilkisu Yusuf through her writings in various newspapers in Nigeria.  But the first time I saw her was in 2001. It was during a symposium organized by the Centre for Democratic Research and Training, Mambayya House, under the leadership of Professor Attahiru Jega, the immediate-past chairman of the Independent National Electoral Commission (INEC).

As undergraduates, we had always been on the watch for activities organized by Mambayya House. You can rest assured, they will bring high quality speakers, and at the end of the event, you would leave more educated, more refreshed and more motivated than you envisaged.

This time around, the event organized was the annual lecture in memory of the late Malam Aminu Kano, the leader of the Talakawa (the masses), and a revolutionary politician who greatly contributed in shaping and redefining politics in the African continent.

The theme of that year’s lecture was “The Leadership Question and the Quest for Unity in Nigeria”. Among the guests and speakers present were Professor Musa Abdullahi of blessed memory, the then Vice Chancellor of Bayero University, Kano, Alhaji Bukar Abba Ibrahim, the former governor of Yobe State, Alhaji Tanko Yakasai who spoke on ‘Politics of Population Census and National Unity in Nigeria”, and Ambassador Yahya Abdullah, who spoke on “The Politicians and Principled Politics: The Example of Malam Aminu Kano”.

Other speakers include Dr. Okwadike Chukwuemeka Ezeife, former governor of Anambra State, whose topic was on “The Relevance of Leadership to Democracy and Good Governance”, and of course Hajiya Bilkisu Yusuf who spoke on “Democracy and National Unity”. The special guest, former speaker of the House of Representatives, Alhaji Ghali Umar Na’Abba, couldn’t make it, and was represented by Alhaji Jibrin Barau, at the time a member of the House of Representatives.

The symposium took place at the peak of the Obasanjo administration, when issues of ethnicity were heating the political temperature of the country, particularly the heightened activities of the Oduwa Peoples’ Congress (OPC).

Hajiya Bilkisu was the only female speaker at the event. It was the first time I saw her, and when she was introduced to deliver her paper, she did not disappoint. Her presentation was, to say the least, one of the best. She was eloquent, fearless and to the point. Few excerpts from her speech could prove my point.

“The current preoccupation of all the elected officials is how to ensure their re-election and every action is geared towards that aim. The politics of Tazarce [succession] has clouded their sense of judgment and distorted their priorities,” she said.

“The concept of separation of powers has been jettisoned and state legislators and councilors also called ‘CASHillors’ who are working hand in gloves with the governors and chairmen also known as ‘SHAREmen’ to feather their nests. Corruption, violence and disrespect for the rule of law are threatening to erode any success made in forging unity and promoting democracy,” she added.

Hajiya Bilkisu was also critical of her profession, journalism. She told the participants at the symposium that “the press is older than the various arms of government and several civil society organisations”, but “as defenders of democracy and human rights, the media have quite often turned their role upside down to become perpetrators of iniquities and protectors of violators of human rights. They have through the ages, eroded the confidence they should have commanded from the public by their wanton disregard for ethics”.

This is just a small portion of her paper which reviewed the entire political history of Nigeria. Gladly, Professors Attahiru Jega and Haruna Wakili have compiled and edited the presentations made during the symposium, and produced a book bearing the theme of the annual lecture.

The second time I met Hajiya Bilkisu Yusuf was in August 2007. It was during the fieldwork of my doctoral dissertation. My research was comparing the coverage of corruption scandals in the Nigerian press, and I was interested in finding out whether regional and cultural biases of journalists influence their reporting of corruption.  As part of the research, I needed to conduct interviews with journalists from northern and southern Nigeria.

It was also an opportunity to meet face to face with some of the household names in the field of journalism. I got her number from one of the veterans of journalism in Nigeria.

I called her and explained my mission, and she asked me to visit her office at Citizens Communication in Kaduna, which I did a few days later.  On arrival at the office, Hajiya Bilkisu was busy doing an advocacy training for some youths. I waited briefly, and we started the interview.

This encounter says a lot about her personality. Instead of conducting the interview in an office, we sat on a mat in the premises of Citizens Communications.  While the interview was going on, her attention was partly on those youths who came for her mentoring in civil society activities.

As we finished the interview, I asked her whether she planned to return to journalism on full-time basis, or even establish a new media outfit. “I will only start a newspaper if there is two billion naira available,” she said. “I have to be sure I can pay salaries for one to two years even if we don’t make profit, otherwise, I will not get involved. I knew our experience in Citizens magazine,” she concluded as I packed my bag and said goodbye to her.

The opportunity to meet her once again came in 2011. I was planning to go on holiday, when my senior colleague and the current editor of the Hausa Service, Dr Mansur Liman, asked me to write a proposal to the BBC World Service Trust, now called BBC Media Action, for a grant to conduct some debates on World Press Freedom Day in Nigeria. 

I drafted the proposal, submitted it and left for the holiday. On my return, Mansur told me that my proposal was successful and had been expanded to cover aspects of the 2011 elections. Our then editor, Mrs Jamilah Tangaza, was to conduct the political debates in Kano during the election period, which she did at Mambayya House, while I was to organize the debate on World Press Freedom day in Abuja later.

I organized three different debates at the Shehu Musa Yar’Adua Centre on three different topics, press freedom, media accountability, and the use of media for poverty alleviation.

On the first segment of the debate, I contacted Hajiya Bilkisu Yusuf in order to serve as a panelist alongside Malam Muhammad Haruna, former Managing Director of New Nigerian Newspapers, Hon. Musa Sarkin Ader of the House of Representatives and Dr Abubakar Alhassan of Bayero University, Kano. Once more she was at her best. Hajiya Bilkisu seized the opportunity to analyze the failure of leadership in Nigeria, and as usual encouraged women to actively engage in the media.

The fourth time I met Hajiya Bilkisu was in January 2014 at King Fahad Palace Hotel in Dakar, Senegal. It was during a stakeholders’ meeting of the Islamic Development Bank (IDB) for its member countries in sub-Saharan Africa. The bank was working on producing a 10-year strategic framework, and also to assess its 40 years as a development institution. Hajiya Bilkisu has been active stakeholder of the NGO section of the IDB, and was also invited to participate in the meeting, which as usual she did with every commitment. 

The last time I saw her was in Jeddah at the IDB headquarters, we only exchanged quick greetings as she was busy with her meetings, and that was it.

In the five times that I met her, what you could never miss was her simplicity, dedication, and most importantly, she never lost her essence as a woman and a mother. May Allah (SWT) forgive her shortcomings, grant her eternal peace, and protect those she left behind with His guidance.  

10:19am
23rd Dhul Hijja, 1436
6th October, 2015


Thursday, 13 August 2015

(108): The Legacy of Shaykh, Dr Aminuddeen Abubakar (II)



Praying in accordance with the Sunnah

When Shaykh Nasiruddeen Albani wrote one of his scholarly classics, Sifatu Salaatinnabiy, minattakbiri, ilattaslimi, ka’annaka tarahaa, (The Prayer of the Prophet From the Beginning to the End as Though You Saw It), Shaykh Aminuddeen was the first Islamic scholar to bring it to Nigeria. He sent a copy to a number of scholars within the country. But he didn’t stop there, he included it among the books he taught his students, and he did it practically.

Those who visit Daawah Group at the time would have witnessed how he dedicated his energy during each prayer, ensuring that every aspect of Prophet Muhammad’s (peace be upon him) command; Sallu kamaa ra’aitumuniy usalli (pray as you have seen me praying), are adhered to. He would walk from the beginning of the row to the end, sometimes using his hands to ensure that people were standing shoulder to shoulder, feet by feet, and admonish everyone to pray with full concentration. During one of his visits for Hajj (pilgrimage), it was in the 1990s, he performed the pilgrimage with some of the leading students of Shaykh Albani.

On his return to Nigeria, he delivered a Friday Khutbah on how he saw the students of Shaykh Albani were praying, practicing the Sunnah (tradition of Prophet Muhammad, pbuh), step by step as Shaykh Albani taught them. For months, after that Khutbah, he intensified his effort on daily basis, taking as much time as he could, during each prayer, until everyone on the row stands in a proper manner. He sometimes use humour to ensure that the message gets across. “When you stand for prayer, your legs must be straight like figure eleven, if your feet resembles figure seven, then you are not standing correctly”, he would normally say, an example that attracts a smile from the congregation.

It reached a point in the 1980s, when people would travel from Wudil and other Local Governments in Kano in order to pray the Fajr prayer at Daawah mosque, and participate in learning Almaathurat, a book of remembrance of Allah (SWT).  During the rest of the daily prayers, the mosque was so full, that on a number of occasions, a traffic warden from the Nigeria police, would have to direct the traffic due to the number of people attending regular prayers. This was how lively the centre was.

Women education

An exceptional legacy of Shaykh Aminuddeen was his contribution to the education of women. Although his emphasis was on religious education, he encouraged people to enrol their daughters and wives in the conventional Western schools. The women section which runs for five days from Saturday to Wednesday in the evenings, between Asr and Maghrib was a revolutionary contribution.

Those familiar with Hausa society knew how women were left in a perpetual state of ignorance. With the exception of few, it was common to find an Islamic scholar whose wife and even daughters were as ignorant as the ordinary women in the society. Educating women, despite clear example in the Islamic tradition of  brave and highly knowledgeable women  such as Khadija bint Khuwailid, Aisha bint Abibakr, Hafsa bint Umar, Fatimah bint Muhammad (pbuh) may Allah be pleased with them,  Nusayba bint Ka’ab Al-Ansariyya, Khawla bint Al’Azwar, Rabi’a Al Adawiyya, Zainab bint Ali, Umm Habiba, Rubiyya bint Mu’awwidth, , and in more recent history Asma bint Fodio and her grandmother Ruqayya, the mother of Shyakh Uthman ibn Fodio, yet the education of women in Hausa society took back stage. For more on women scholars in the history of Islam, refer to the book AlMuhaddithat: The Women Scholars in Islam by Muhammad Akram Nadwi.  

Therefore by encouraging women education, and establishing the first organised school for women in Kano, Shaykh Aminuddeen was taking a huge risk. But it was one worth taking, as no serious society could afford to exclude the primary source of socialisation in a state of ignorance. Although, people signified a lot of interest in educating their wives and daughters, Shaykh Aminuddeen introduced official buses for women only, transporting students from different parts of Kano to the school. One of them carries students from the inner city, another one covering eastern part of Kano such as ‘Yankaba, Dakata and Sauna, while another one covers different areas in  Nassarawa such as Bompai, Gawuna, Brigade, etc.

As an example of the level of resistance to women pursuing religious Islamic education at the time, let me highlight one example. Around 1985, my father enrolled my mother (May Allah bless both of them and increase them in health and purposeful life) in the women school. To benefit from the Qur’anic school, my father registered me in the children section in the evening, making me partake in both the evening and night classes. On numerous occasions when my father was at work, we join the bus to go to the school. On our way, sometimes children would be throwing stones at the bus, expressing anger at women wearing hijab or furthering Islamic education. I was a small kid, and so will only watch as the driver patiently drives his way out. The irony was that these children were either playing football or just wasting away time on the streets, while we were on our way to school.

Even some Islamic scholars, were vehemently against women furthering their education, and Shaykh Aminuddeen had to bear the pressure of their criticism. Some members of the society troop to the late Emir of Kano, Alhaji Ado Bayero to express their displeasure. To the credit of late emir, a prominent member of the Kano Emirate Council, Alhaji Babba dan agundi became a regular member of Daawah Group. He visits the centre and listen to the studies between Maghrib and Ishaa. He sometimes even visit our classes at the night school for children.

The women school was highly organised. He introduced a uniform, blue in colour, consisting of hijab, long gown and trouser for all students, making them look equal. The classes were organised according to the level of proficiency in Arabic and other aspects of Islamic education. Books from Al-Arabiyyatul Jadida fiy Nijeria, also known as Bari da Biba, Khulasatu Nurul Yakin, Arba’una hadith (40 collection of the sayings of Prophet Muhammad, pbuh) by Imam Annawi and Qur’an Juz amma, Tabaraka, upward, were taught at the school. Other subjects taught include Imla’, Insha’ and Nasheeda among others.

Teachers of the school at the time include Shaykh Aminuddeen himself, Dr Ahmad Ibrahim Bomba, Shaykh Yahya Tanko, Shaykh Nouh Musa Nouh, Shaykh Muhammad Sanusi Abubakr, Shaykh Musa Ibrahim Abdurrahman, Shaykh Murtadha Umar, Shaykh Tahir Suriy, Shaykh Mustapha Miga, Shaykh Muhammad Ghali Musa, Shaykh Baita Muhammad, Dr Qasim, Shaykh Idris Donga and my father. Some of these scholars were also teaching in the male adult classes as well as the children section.

In the early 1990s, he established Daawah Comprehensive Secondary School for women and girls. Upon completion, the school offers Senior Arabic and Islamic Studies Certificate which enables students to pursue higher education in tertiary institutions.  An advantage offered by the school was opening the window for the women who attended the evening classes, to join the secondary school, paving the way for them to pursue higher level of education without limit. Products of this school have successfully completed degrees in Nigerian universities and abroad.

Some of the women who attended some of the schools established by Dr Aminuddeen have excelled in various fields in both Islamic and Western education, with some of them holding professorial chairs in some universities in Nigeria.

Today, the education of women has become a norm rather than an aberration in northern Nigeria, despite the pocket of resistance that remains from some groups.

To be continued insha Allah.

02:48 am

27.10.1436

13.08.2015

Saturday, 8 August 2015

(107): The Legacy of Shaykh, Dr Aminuddeen Abubakr (I)


Sometime in 1983, my mother broke the news to me that henceforth, I will be joining my father to attend Friday prayers at the Bayero University old campus mosque, where my father regularly prays. It was an excellent news for a little kid. Apart from attending prayers, it was an opportunity to go out, and as you know, when you go out with your dad, you get a treat, and I still remember those days with nostalgia.

On arrival at the mosque, sitting by the side of my father, we listened to the sermon delivered by Imam Abbas. But even as a kid, I noticed a man sitting slightly ahead of the first row, listening attentively to the sermon, you can’t miss his exceptional devotion from the way he sat. Immediately after the prayers, this gentleman stood, and after some introduction in Arabic, he started translating the Khutbah (sermon) in Hausa, our native language. Instead of people leaving the mosque shortly after the prayers, they started moving forward, those outside the mosque where trying to find a space inside in order to listen to the translation of the Khutbah. The man was dressed in a long gown, an ash coloured jallabiyya, and a cap  made from wool, also an ash colour with some black stripes.

I asked my father, who is this gentleman?  He said this is Shaykh Aminuddeen Abubakar. He was looking youthful, most likely in his mid or late thirties at the time. Then comes another good news. “We will pray Asr, (the late afternoon prayer) in his mosque”, my father told me. It means we will stay some more hours before returning home.  After listening to the translation of the sermon, we came out of the old campus mosque; there was a convoy of cars, one of them an SUV with public address system on top. The translation of the sermon was played, and the convoy started moving, which we also joined, and move straight to No 483, Sulaiman Crescent in Nassarawa quarters, Kano metropolis.

Again I asked my father, to tell me more about this place, and he said, this is Da'awah Group of Nigeria founded by Shaykh Aminuddeen Abubakar. Inside the compound was a newly built school, a mosque made from wood, painted in blue, but made bright by the number of fluorescents in and outside. Some feet away from the mosque was a construction site, which later became the current mosque within the vicinity of the centre, some classes as well as the office of the Shaykh.

We prayed Asr in the mosque shortly after Shaykh Aminuddeen arrived from Bayero University. He attended to a number of students and visitors afterwards before entering his house briefly, to be ready for the Magrib (night prayer), where he also deliver different lessons on daily basis in between the Maghrib and Isha (late night) prayers. After spending the entire evening at the centre, my father broke another news to me, "a new Islamic school has started here at night, and you would be enrolled in the night classes", he said. I still remember with ecstasy when my father took me to Shaykh Muhammad Sanusi Abubakr, the brother and one of the closest associates of the Shaykh, to interview and register me for the classes.

The founding of Daawah Group of Nigeria was in my opinion one of the major legacies left by Shaykh Aminuddeen Abubakr for a number of reasons. First, it was the first modern religious organization of its type established in Kano, and one of the first in northern Nigeria with a completely different approach to Islamic education.

Da'awah Group was a major religious centre with a global worldview, but rooted within the local culture. Shaykh Aminuddeen Abubakr has established strong partnership with international organisations particularly in the Middle East and other parts of the world. As such, the centre was a major hub for international visitors from Saudi Arabia, Egypt, Sudan, Jordan, Syria, United States, United Kingdom, Morocco, Algeria and different parts of the world.

Whenever these visitors came, he seized the opportunity either to ask them to deliver the Friday Khutbah (sermon) or dedicate to them one of the slots during the lessons he delivers between Maghrib and Ishaa. This culture established by the Shaykh contributed significantly in creating a worldview among the visitors, which made them understood global issues, and learn how Muslims live in other parts of the world, as well as the challenges they were facing.

This culture provided an opportunity for comparison between various Muslim nations and what obtains in Nigeria. I can still recall the visit by Shaykh Babandi Abubakar Gumel in the early 1990s, who took his time to lead a delegation of Muslim reverts to Nigeria, and they camped at the Daawah Mosque sharing their experiences on how they came in contact with Islam, and why they devote their time to the propagation of Islam.

Secondly, Daawah Group was unique because of the chain of schools established by Dr Aminuddeen Abubakar. The schools include a modern primary school which combines both Islamic and Western education. In the evening there was a school for married women which I shall elaborate on later. The school for women runs simultaneously with a section for children learning the memorization of the Glorious Qur’an. The children school was a perfect fit, because the women do not have to worry about their children, as the section takes care of the kids, with an added value, which is learning the Qur’an. At night there was the school for children which runs for four nights at the time, and the remaining three nights dedicated to male adults. These chain of schools completely revolutionized the running of Islamic schools in Kano, a feat that continue to be replicated to date in Kano and other parts of Nigeria.

Thirdly, Da'awah Group was unique with the daily lessons between Magrib and Isha delivered by Dr Aminuddeen. This contribution was unique because he brought for the first time a different methodology of teaching which was different from the traditional system of Makarantun Zaure. Under makarantun Zaure, as I witnessed with my late grandfather, Malam Yusuf Abdurra’uf, a group of students will visit the scholar, each of them with his book(s), usually, Taalimul Muta'allim, Al Akhdari, Al-Izziyya, Arrisala and Mukhtsar Khalil. There were other books  like Aajurumiyya, Muwatta Malik and Tafsir Al Jalaalain, as well as the Sihah Assitta for more advanced students. This system treat each student according to his learning ability. The scholar listens to each student while reading from the text, and then translates and provide interpretation in Hausa.

It was a unique system that has value till date, because apart from the textual lessons, the students learn from the character of the scholar, listening to more advanced students and becoming more familiar with advanced texts before reaching that level. The student also has a more learned authority to make reference to whenever the need arises. It is a system that the Muslim community should pay significant attention to its revival, especially in this age when people accord to themselves the status of scholars without going through tarbiyya that is associated with learning from pious scholars.  

What Dr Aminuddeen Abubakar did was to add a spice to the traditional system of makarantun zaure by encouraging the learning of Arabic as a language, at least ensuring that students have an excellent reading and writing proficiency. Then he transformed the Da'awah mosque to provide multipurpose function by serving as a mosque and library.

The first thing a visitor will notice in the 1980s and 1990s when he enters the mosque, which differentiates it from many mosques, was that it was covered by bookshelves. The bookshelves contain abundant copies of books from the Sihah al-Sitta (Bukhari, Muslim, Tirmidhy, Abu Dawood, Ibn Maja, Nasaa’iyy, and Sunan Ahmad), Riyad Assalihin, Kitaab Al Kabaa’ir, Fath Al Majid, Bulugh Al-Maram and several books of Tasfsir (Quranic exegesis) and Dhikr (remembrance of Allah).

He ensured that enough copies were made available. Between Maghrib and Isha he teaches one book only from the collection stated, and each student attending the lesson has a copy available for use. A student does not have to worry about purchasing a copy, especially those who cannot afford to do so. For those with strong thirst for knowledge, they can utilize the time after prayers to revise the lessons and even read from other books. At any time, the mosque was a reference point.
This system that he established contributed greatly in producing a lot of youths with a sound understanding of Islam, some of whom later developed to study in higher institutions of learning in Nigeria and others in universities in Saudi Arabia, Egypt, Sudan, Pakistan and Niger among others. In those days, we have witnessed people who embraced Islam in Daawah Group, or came to the centre with a very weak foundation, yet develop sound understanding of Arabic and other religious texts, which enables them secure admission into secondary and post-secondary institutions in Nigeria and abroad in order to advance their studies.


To be continued insha Allah.

03:22 am

24/10/1436

09/08/2015

Thursday, 7 May 2015

(106): The Story of Sarwar Khan Awan

To many of my readers the name Sarwar Khan Awan sounds unfamiliar, with the exception of few who either lived or studied in the city of Sheffield, United Kingdom. Mr Sarwar Khan Awan was a community leader, philanthropist, activist, a bridge builder and a fearless voice for the Muslim community of Sheffield. Those who disagreed with him do so because of his bluntness and the ability to tell the truth no matter who is involved, whether his family members, neighbors, authorities or the community he was serving.

Mr Khan Awan popularly called Abu Abrar, was a British Pakistani Muslim who came to the United Kingdom in the late 1950s and lived his entire life there until Allah (SWT), in His infinite mercy took him at 10:15 am yesterday (5th May 2015), most likely in his mid-eighties.

I met Abu Abrar 11 years ago when I went to Sheffield to begin my postgraduate studies. As it was then, and I doubt if anything has changed, getting a family accommodation was extremely difficult, and the University of Sheffield gave me a temporary accommodation for one week, and asked me to find a place within that period, as the university hostels and family accommodations were full.

While searching for the accommodation I met two fellow Nigerians, Dr Aminu Bello Kasarawa, and Mr Yusuf Abiodun, both of them postgraduate students at the University, and they advised me to look around shopping centres as landlords normally display their phone numbers and advertise family accommodation for students, so if I am lucky I might get one. Their advise was useful. On a Friday morning in the third week of September 2004 while walking on Western Bank I came to one shop called Summerfield, and right there on display were various advertisements for family accommodation. One of the names displayed was that of one Mr Awan, and I called him immediately.

“So you are a new student, ok, come and see me after Friday prayers” he said, and I was so delighted that after several calls to various landlords, and visits to different parts of Sheffield, including the City Council, I finally found someone who might offer something.

After the prayers I went to his house which was about 5 mins walk from the mosque, I rang the bell, and shortly an elderly man came out. He looks serious, but friendly. “Young man what sort of accommodation are you looking for?” he said. “I am here with my family, so I am looking for one or two bedroom accommodation as I have to leave the temporary accommodation tomorrow by 11 am, because the room has been allocated to another student who is expected to arrive at 12:30 pm according to the letter written to me by the Accommodation and Campus services of the university”.

“Your situation is serious, I have a two bedroom accommodation, but it is being refurbished, so it will not be ready tomorrow, there are two students also from Kuwait and Saudi Arabia who would be the first to come for viewing”, he added. My hope was dashed. “Alright, go to the Islamic Centre where we prayed Jumu’a, tell the Imam that he should find something for you immediately, said Mr Awan. “Who should I tell him sent me?” I asked, “tell him, Abu Abrar”.

I went to the Centre and waited for Asr Prayer, immediately after that I Walked towards the Imam, Dr Ahmad Sabik, one the most people oriented community leaders I have ever met. I narrated my story to him, and said Abu Abrar asked me to contact you. “Masmul Akh-what is the name of the brother?, he asked “Jameel, I answered”, “Irji’ ba’ada salatul Maghrib wa khudhil mafaatiyh-come back after Magrib prayer and collect the keys” was all he said in Arabic, and I gave way for other people who came to see him as well.

I left the centre, wondering whether what I was witnessing was true, the level of community cohesion  and the desire to assist those in need especially students was something that remains green in my memory till date, courtesy of the action of late Sarwar Khan Awan. I returned to the Centre after Magrib prayer, the keys were ready. The Islamic Centre has purchased a house with various apartments which they rent to students at a discounted rate. In return, the revenue generated serves as part of the income for running the centre. Dr Sabik told me I can use the apartment for two weeks, free, but I should try and find another one as it has been allocated to another student who would come in a fortnight’s time. Before my tenancy expired, Abu Abrar told me that his house was ready, the two students were not ready to take it, and so if I still want it, we can sign a contract.

That was how we became friends with him, and came to know more about the struggles that he led in support of the weak in the society. He told me that in the 1960s he led the struggle against companies discriminating against foreigners by denying them employment, he was also one of the organisers of Malcom X’s visit to the UK. Every Ramadhan Mr Khan Awan will contribute in talking to the neighbors about the needs of the Muslim community, and together with the management of the centre, took necessary measures to respect the needs of the neighbors. Finding packing space was a major hurdle for Muslims coming for the Tarawiyh prayer, he was among those who negotiated with the Church in the neighborhood to provide its parking space for the Muslim community to use in Ramadhan.

Beyond that, a major lesson about his life was that he owns many houses in Sheffield. As he once told me, whatever is generated from the rent, he donates it to a hospital in Pakistan to support the poor and the needy who couldn’t afford to pay their bills. He would be angry if for any reason I did not come to his house during Eid to share a meal with his entire family. Whenever there is a charity fund raising to support orphans, or construct boreholes in developing countries, he would contribute. In recognition of his service, Sheffield Hallam University awarded him an honourary doctorate degree few years back.

Despite being a very serious minded person, he can also be jovial on occasions, sometimes a risky one, as I witnessed one day when he jokingly asked Prince Naseem, the former British boxing champion, who normally prays at the centre, whether he was ready for a fight.

My sincere condolences to his family, the people of Sheffield and the Muslim community at large. May Allah forgive his shortcomings and grant him Jannatul Firdaus.  Amin.

13:30
18.08.1436
07.05.2015